Day Forty-Two
(יז) כי הנה אותן הפעלות שעשה היו מקטרגים מסטרא דשמאלא. שב בתשובה שלמה הרי מכניס ומשריש אותן הפעלות למעלה.
(17) For behold, those actions which he committed were prosecuting him from the Left Side (reflected in Judgment). [Yet] if he returns in perfect Teshuvah – behold, he brings and implants those actions on High.
The Lower Branches Strengthen the Roots
The Ramak writes: “[Yet] if he returns in perfect Teshuvah – behold, he brings and implants those actions on High.” Now, “perfect Teshuvah” is different — and less potent — than Teshuvah Elyonah (Supernal Repentance). Nevertheless, the Ramak alludes to another astounding phenomenon: in reality, all Teshuvah stimulates Teshuvah Elyonah! As he writes (Sidur Tefilot Moshe): “Those souls that are humbled through Teshuvah – they cause an arousal of Teshuvah Elyonah. For thus is the way of roots: to be influenced by the lower branches.”
The “lower branches” of the tree are analogous to “those souls that are humbled through Teshuvah,” for both share the attribute of Lowliness. Tree roots indeed provide an apt analogy to those of the soul, for both are the agency through which life-force is transmitted to an entity. The “lower branches” are dependent on the life-giving power of the roots to flourish and blossom. Therefore, they signal and stimulate the roots to transmit this power to them. Similarly, when a person humbles himself to engage in Teshuvah, he awakens his holy root to stimulate the rectification and sanctification of his entire being.
Holistic Versus Atomistic
Above in Day Fourteen, we briefly discussed the difference between “conventional” Teshuvah and Teshuvah Elyonah. In light of the Ramak’s words here, let’s explore this idea a bit further. When a person engages in “conventional” Teshuvah, the best he can do is confront every misdeed and negative character trait individually, in order to uproot the evil that is at the source of each one. This technique can be termed as “atomistic.” From this perspective, it can be compared to a person who has fallen and suffered unrelated injuries all over his body: each particular wound must be treated separately, and what works for one injury doesn’t help any of the myriad remaining ones. This is certainly a valid way to view one’s imperfections, and can certainly be effective. However, it is piecemeal, a long and tedious process.
In contrast, Teshuvah Elyonah views transgression in a different light, which we can characterize as “holistic,” in that the intent is to heal the very essence and entirety of one’s being. From this perspective it can be compared to a person who suffers from a crippling disease affecting his whole body. His treatment is to take a single medicine that will completely cure him. We find an example of this in the instantaneous healing of Miriam. After she was stricken with a spiritual skin disorder, Moshe prayed for her full recovery. Immediately, HaShem healed her entire body (Ohr HaChaim). As the Ramak states: “[Yet] if he returns in perfect Teshuvah – behold, he brings and implants those actions on High.”
Binah is the “Master Physician,” and its incandescent radiance is the “medicine” that completely heals a soul ravaged by the travails of transgression and negativity. The splendor and radiance of the renewed soul in its pure and pristine state scintillates with wellness, perfection, and sanctification. Man’s free-will intention to perform Teshuvah Elyonah initiates this wondrous redemption, healing, and joy.
